s evident, that upon the appearance of one of these
objects in an impression, we must from custom make an easy transition to
the idea of that object, which usually attends it; and by means of the
present impression and easy transition must conceive that idea in a
stronger and more lively manner, than we do any loose floating image of
the fancy. But let us next suppose, that a mere idea alone, without any
of this curious and almost artificial preparation, should frequently
make its appearance in the mind, this idea must by degrees acquire a
facility and force; and both by its firm hold and easy introduction
distinguish itself from any new and unusual idea. This is the only
particular, in which these two kinds of custom agree; and if it appear,
that their effects on the judgment, are similar and proportionable, we
may certainly conclude, that the foregoing explication of that faculty
is satisfactory. But can we doubt of this agreement in their influence
on the judgment, when we consider the nature and effects Of EDUCATION?

All those opinions and notions of things, to which we have been
accustomed from our infancy, take such deep root, that it is impossible
for us, by all the powers of reason and experience, to eradicate them;
and this habit not only approaches in its influence, but even on
many occasions prevails over that which a-rises from the constant and
inseparable union of causes and effects. Here we most not be contented
with saying, that the vividness of the idea produces the belief: We must
maintain that they are individually the same. The frequent repetition
of any idea infixes it in the imagination; but coued never possibly
of itself produce belief, if that act of the mind was, by the original
constitution of our natures, annexed only to a reasoning and comparison
of ideas. Custom may lead us into some false comparison of ideas. This
is the utmost effect we can conceive of it. But it is certain it coued
never supply the place of that comparison, nor produce any act of the
mind, which naturally belonged to that principle.

A person, that has lost a leg or an arm by amputation, endeavours for a
long time afterwards to serve himself with them. After the death of any
one, it is a common remark of the whole family, but especially of the
servants, that they can scarce believe him to be dead, but still
imagine him to be in his chamber or in any other place, where they
were accustomed to find him. I have often heard i